A Futuristic Philosophy of Education
The Individual and Society
© 2007
Prelude
The enjoyment of the present should persist into the future, for there is no future joy that cannot be shared among all. Though this may sound illusory, it also captivates the soul of those who desire more than the fleeting pleasures of life.
In the opening of any educational philosophy concerning the individual and society, it is understood that the individual is inherently born from parents and, as an infant through to adolescence, relies on them (and others) for well-being. Upon reaching adulthood, the individual finds companionship in society beyond the bonds of kinship.
In the educational system, the individual is imbued with the customs, norms, culture, and traditions of society. There is no escaping this enantiotrophic enculturation in the world of both civilized and uncivilized men. And this trend is likely to continue.
In the broadest and most natural sense of the philosophy of education, this forms the mainstream orthodoxy to which individuals are adapted throughout their educational lives.
But what is the purpose of such education being ingrained in us? I believe it serves a profound purpose, for we are only beginning to unlock human potential within the society in which we live. Let us first discuss the individual and the Self before delving deeply into the relationship between the individual and society in the times ahead.
The Individual and the Self
The individual must be understood as a Self, not just as a thinking person. While individuals share many commonalities with ordinary men, they are unique in many respects. Born as human beings, they share the same biological origins as others—born to parents, reared among others (siblings, peers, and companions)—but the essence lies in their uniqueness, their Self.
First, an individual possesses innate differences, not just physically but also in how they process thoughts. For instance, while an individual’s reasoning might align with others, their fundamental mindset remains unique. Even if two people share similar ideas, subtle differences in intent can significantly impact how their thoughts are perceived, such as the differences in worldview between a Chinese person and a Westerner. Second, an individual’s intentions are influenced by desires, sentiments, hormones, and more, making them unpredictable. While one’s actions can be judged, they are shaped by prior experiences and, most importantly, by the Self. Third, each action is unique because it is also a reaction to stimuli, a response within the physical realm, illustrating the diversity of individual behavior.
What have we overlooked in individuals? I believe it is their individuality, their Selfhood.
Reiterating, each individual is unique because they possess a personality that is different from any other. In the simplest terms, an individual’s sense of Selfhood, personhood, or individuality is irreplicable due to their genetic makeup and upbringing. Thus, an individual cannot be owned by anyone other than themselves. Even identical twins, though nearly identical, have slight differences that highlight their individuality. Einstein’s theory of relativity, for example, suggests that spatiotemporal variations can alter physical characteristics, as demonstrated by the Twin Paradox.
The Individual and Their Genetic Makeup
Regarding genetic makeup, no two individuals are identical due to the natural variation in genetic sequences. While I will not delve into genetic engineering, it suffices to acknowledge that human ingenuity continues to surprise us with advances in cloning, stem cell research, neuroscience, eugenics, and more. Some of these sciences come with ethical considerations. What role does the philosophy of education play in these developments? I believe that, as we navigate these advancements, it is crucial to consider how they affect our humanity and individuality. Though we cannot predict what man might do when he unlocks his full potential, we must consider the implications of these advancements on our freedom and individuality. As we inch closer to understanding the human genome, we must ponder whether our individuality might be subordinated to the State, threatening our sense of Selfhood.
There is much to discuss regarding the individual’s genetic makeup and the ongoing developments in this field, which suggest that humanity holds the key to its existence. However, mysteries such as the missing link in our evolution remain elusive, leaving room for true religion to explain the individual from a perspective of Divine Intervention. For example, the missing link could symbolize the immortality lost by the first man before his expulsion from the Garden of Eden—a topic to explore further under “The Individual, Society, and Religion.”
The Individual-Self and Upbringing
In the future world system, the individual’s upbringing will be so differentiated that they will enjoy post-technological (e.g., nanotechnological) privileges, embracing both lifelike technologies and their very Selfhood. Such individuals will resemble Epicureans, finding solace in the pleasures that alleviate the ennui of life.
Considering the above, two divides may separate the individual Self from others: the virtual and novel sciences divides. These advancements, typical of tomorrow’s technologies, will benefit individuals, for example, by treating genetic diseases before birth. However, in a more clandestine sense, treatments may be more for society’s sake than for the individual. The State, larger than any individual, may sacrifice individuals for the greater good, justifying this as necessary for the public’s benefit.
Thus, the individual’s upbringing may serve merely to protect the façade of a democratic society, while in truth, the State continues to grow more powerful, fueled by society’s pursuit of progress.
The Self and the One-Man State
In this essay, I prefer the term Self over individual to emphasize the importance of the individual over society, using the word State to refer to society.
The State, in its simplest form, represents groups of individuals. The State exists because of these individuals, who can establish new forms of government. But what happens when the State seeks to take everything from an individual? This scenario contradicts democratic ideals, yet the State, with its power, can persist in its existence by controlling individuals. As long as there are possibilities, humanity will strive to make them a reality. A Utopian society, once a fantasy, may eventually become achievable.
To reach this state, certain precursors must be in place, akin to the biblical figure with the number of a man—a reference to the mysterious forces driving humanity. Modern sciences, such as nanotechnology, genetic engineering, cloning, and quantum computing, could pave the way for such a Man, though this does not necessarily pertain to the central theme of this essay.
So, how does the individual connect to a Utopian State? Many individuals are unaware of their own narcissistic tendencies. This is a complex story that must unfold gradually, and I am reluctant to delve further into it now.
The Education of the Self in Society
As we look to the future, education will continue to have a profound impact on an individual’s upbringing. The hybrid cultures at work in educational institutions, governed by minds shaped by these very cultures, play a significant role.
So, what is the purpose of educating individuals in society?
Education, I believe, is primarily for the individual, though society benefits alongside them. Society, where individuals share life, is an extension of the collective self of many individuals with a shared vision—an ideal scenario.
To reiterate, I believe in the importance of individuals over society as a whole. Individuals have the freedom and responsibility to become who they are capable of being. First, individuals learn through interaction with their surroundings, not in isolation. In the physical sense, all things fall freely within a vacuum, but within the vacuum, nothing exists. Second, individuals form bonds based on common interests. It is illogical for someone to act against their own best interests, so when individuals bond with others, they do so to mutual benefit. Third, an individual is driven by self-interest, except in rare cases where they sacrifice themselves for others. Finally, social bonds compel individuals to learn from and with others.
What is there in the world, or society, where an individual lives? In society, an individual can either conform or rely on themselves, but in either case, they are influenced by their thoughts and the actions of others. Humans are thinking, feeling beings capable of externalizing their desires.
The Individual, Society, and Religion
The individual, as viewed by most philosophers, is a complex socio-political, rational, and economic being, but beyond this, the individual possesses an inward spirituality. From animism, polytheism, to monotheism, individuals sense their noumenal side, believing that despite their current existence, they have a future in the afterlife.
In relation to others in society, the individual forms bonds with those who share the same religious beliefs, strengthening their commitment to their faith. This spiritual bond creates a society of individuals with a shared understanding of the divine. For Christians, this belief is rooted in God the Father, His Son Jesus Christ, and the teachings of the Bible. The Bible serves as the foundation of Christian doctrine.
But what role does religion play in a Christian’s education? In short, God and His Son serve as the Savior. Through this belief, a person is saved if they live according to His teachings. (This statement may be contested by those of other religious denominations.)
What about those of other world religions? They exist outside of Christianity, freely practicing their faith as they see fit, as long as they respect the rights of others and treat them humanely. Christianity remains open to anyone willing to embrace its teachings, provided they have faith and believe. However, this seems unlikely at present.
Culminating Points
The essentials of education is the education of man’s spirit. It is where everything is grounded, far from the very corruptible nature of man. By this, I mean that a man who has known what it is like to be human is better than being simply educated by the world’s best mind. By this, I also mean, that the the rationality of an individual falters and thus lack the foundations necessary for man to live with and in harmony with himself and with his fellow human being. This culminating point is, therefore, addressed to the Spirituality of Man in a Society where he finds himself able to adapt to its various and continual changes.
The individual is a sacred being. He has been endowed not only of a bodily constitution but a spiritual entity. Like other being like him, he longs for an existence free from groaning and travails. But for the Christian, to be content in whatever things that come his way as long as he has a strong belief in and thanksgiving to God – it is acceptable. They know that things will come to pass. And the new heaven and the new earth offer more than they might comprehend at present.
For the Christians too, their religion is the very Church of God. It is where they have congregations and find shelters with each other under His auspices. By their faith in Him, they are bonded; through hope they can see-through eternity; and, with their love to God and to each and one another, they remain.
It is therefore hard for men to live merely with all this –al’s (e.g., economical, political, social, aesthetical, etc.) without religion. For religion is the very soul of men.
Also, in one’s own religion, man finds his best expression of his reality, and the reality to come. It seems an abstract form suited to them who seems to contradict the existing realities of life. It is for this very reason also that we see only the things that matters to most of us. Those things that we see. But for the things that we see not – those invisible forms of reality that take hold of our being – we neglect. But as human beings with feelings and rationality, it seems that our feeling outnumbers our rationality. For some philosophers, ‘where reason fails, it is where faith starts to take hold of everything’.
To start afresh before the ending of this article, education today allows the free exercise of one’s own religious belief. And there are also laws, for instance, in entering a university, no person shall be disallowed from doing so if he qualified and not because of his religious belief, race, color, and dissimilar slurs.
Postscript:
This subject Seminar on Special Problems in the Philosophy of Education gave me foundational ideas for this article. Out of curiosity and with the free expression of my ideas, I believe I may sound somewhat eruditely yet out of context with the philosophy of education specifically that of Curtis’ section on The Individual and Society) for my article is a futuristic philosophy of education. But time does fly, and sooner as expected, we always find ourselves stunned and appalled from developments on all sides. I am hoping, therefore, to develop this further so that my philosophy of education may not find obliviousness in the present time, but for it to ‘continually’ evolve as long as men has that material longing to express themselves in ingenious and ingenuous ways.
Lastly, I end this article with the hope that my professor will comment on it and give his approval and/or disapproval of this. As stated by Kilpatrick, “What the students are to think, what decisions they will reach in thesecontroversial areas, is for them to decide. The result we seek is a person able and disposed to think for himself and act in accordance with his best thinking.” (419)
Readings:
Clarke, Fred. Freedom in the Educative Society. London: University of London Press Ltd., 1948.
Curtis, S.J. (1958). An Introduction to the Philosophy of Education. Great Britain: University Tutorial Press.
Dewey, John. Experience and Education. New York: The Macmillan Co., 1953.
Durant, Will. The Story of Philosophy. New York: Washington Square Press, 1970.
Kilpatrick, William Heard. Philosophy of Education. New York: The Macmillan Co., 1951.
Nunn, Percy. Education: Its Data and First Principles, 3rd Ed. London: Edward Arnold & Co., 1947.
Spiecker, Ben and Roger Straughan (eds.) Freedom and Indoctrination in Education: International Perspective. New York: Cassell Educational Ltd., 1991.
URL addresses about The Individual and Society (accessed on mid September to October 12, 2007)
